Thursday, February 27, 2014

// // Leave a Comment

Eye to the Infinite–The Sword Prevents Us…

Excerpt from Eye to the Infinite – by Reb Aharon Rubin…

So how do we overcome these obstacles? The fact that the sword was placed at the en­trance of the Garden after Adam and Eve had sinned[1](and driven out)[2] shows us that the sword that pre­vents us entering our own deeper levels of understanding and concentration is cre­ated or strength­ened by moral and re­ligious mis­de­mean­ours. Consequently, moral purity, correct religious conduct, as described by the Torah and the sages, should have the re­verse result, less­ening or removing the sword’s effect.[3]

Sin strengthens man's egocentric, animalistic nature, exaggerating the di­chot­omy be­tween the ego and the G-dly soul and solidifying the CCF 'sword' bar­rier be­tween the con­scious and unconscious; this effectively blocks the Neshomoh’s light. Holi­ness and altru­istic behav­iour, on the other hand, create men­tal and emo­tional unity, supersed­ing the subcon­scious and the CCF, al­low­ing the Ne­shomoh and Inner Mind to con­verse with the conscious and their in­fluence to spread throughout the human psyche.[4]

Thus, spiritual purity enables the blending of the unconscious with the conscious, the mystical and transcendent with the ana­lyti­cal, the Tree of Life with the Tree of Knowing.

In this state of higher, unified cerebral communication, the Neshomoh creates its own protec­tion. Its protecting spiritual screen is more efficient than the “sword” in shielding the mind from the outside world. Its aura, called “the Chashmal”,[5] shelters the entire person from hearing, seeing or ex­peri­encing anything that might be damaging to his spiri­tual pu­rity and advance­ment (see fig. 6).

Though Chashmal is also the name of the sword at the entrance to Eden, the sword Rabbi Abu­lafia says prevents our achiev­ing higher con­sciousness, here the person stands within his own Eden, as it were, connecting with his in­ner mind; he is thus protected by the sword without.

It is interesting to note that Mai­monides de­fines Chashmal as “speaking silence.”[6] Thus, according to Abula­fia, a person ruled by their ego has a “speaking silence,” a miasma of silent chatter, between the con­scious and the inner mind. When the person is in a purer, altruistic state, this “speaking si­lence” provides a blanket of protec­tion be­tween him and the outer world.

Untitled

[1] See Ibn Ezra, Genesis 3:24. Ohel Yosef expounds on the words of the Ibn Ezra: “Even though this story [of Adam] recounts what happened, it [also] alludes to all mankind; everything that was, till Seth was born (i.e. being placed in the Garden of Eden, partaking of the fruit, the subsequent expul­sion and the placing of the Ceruvim and the Revolving Sword) alludes to what happens to every person, in every generation.” See also Rabbi David Kimchi, the ReDaQ, ibid.: “עדן הוא משל לשכל הפועל הוא העדן האמתי הרוחני והא-ל נטע בו גן מקדם בראש בריותיו כשברא השכלים הנבדלים”.

[2] The sword was only placed after their expulsion from the Garden, not immedi­ately af­ter the sin. There appears to be a time-lapse between sin and the consequential “closing of doors,” as the effect of the sin substantiates.

[3] We see in chapter three that moral purity is the Sefiroh of Yesod, which attribute necessitates self-discipline that comes as a direct result of self-worth – Malchuth. This spiritual “sword” of Yesod counteracts the sword discussed here, the sword of impurity.

[4] This explains how persons of advanced spiritual calibre (e.g. Rabbi Yehoshua Leib Diskin (1896-1970)) were able to know the number of leaves on a tree just by glancing at the tree, and the Talmud says a proper disciple of the Rabbis can recognise his own property without needing any obvious distinguishing sign (see Bava Metsioh 23b, also 49b): the door to their inner mind is open and the conscious mind is one with their soul’s awareness.

[5] See Sha’ar HaKavonos [Gate of Meditations, R. Yitschok Luria’s devotional medita­tions on Mitsvoth, recorded by R. Chaim Vital] on Birchas HaShachar, ברכת מלביש ערומים.

[6] Guide for the Perplexed (London: Pardes Publishing House, 1904), 3:4, p. 260.

0 comments:

Post a Comment

Welcome to Mystical Paths comments. Have your say here, but please keep the tone reasonably civil and avoid lashon hara.

Your comments are governed by our Terms of Use, Privacy, and Comments policies. We reserve the right to delete or edit your comments for any reason, or use them in a future article. That said, YOU are responsible for YOUR comments - not us.

Related Posts with Thumbnails